Valmiki Ramayana - Chapter 17

Chapter 17

Kishkindha Kanda - The Empire of Holy Monkeys

ततः शरेण अभिहतो रामेण रण कर्कशः
पपात सहसा वाली निकृत्तैव पादपः

tataḥ śareṇa abhihato rāmeṇa raṇa karkaśaḥ
papāta sahasā vālī nikṛttaiva pādapaḥ

SYNONYMS

TRANSLATION

When Rama's arrow hit him then Vali, the scourger in war, suddenly fell down like a hewed down tree. [4-17-1]

VERSE 2

स भूमौ न्यस्त सर्वांगः तप्त कांचन भूषणः
अपतत् देव राजस्य मुक्त रश्मिर् इव ध्वजः

sa bhūmau nyasta sarvāṃgaḥ tapta kāṃcana bhūṣaṇaḥ
apatat deva rājasya mukta raśmir iva dhvajaḥ

SYNONYMS

tapta kāncana bhūṣaṇaḥ: one with melted, golden, ornaments [who glittered] | saḥ: he that Vali | mukta raśmiḥ: on release, of ropes | deva rājasya dhvajaḥ iva: god's, king's [Indra's,] ensign, like | bhūmau nyasta sarva angaḥ: he, on earth [into dust,] kept [sank,] all, body-parts | a patat: fell down. |

TRANSLATION

He who glittered with pure golden ornaments, that Vali fell down on earth while all of his limbs sank to dust, like the flag of Indra when released from its ropes. [4-17-2]

VERSE 3

अस्मिन् निपतिते भूमौ हरि ऋषाणाम् गणेश्वरे
नष्ट चन्द्रम् इव व्योम न व्यराजत मेदिनी

asmin nipatite bhūmau hari ṛṣāṇām gaṇeśvare
naṣṭa candram iva vyoma na vyarājata medinī

SYNONYMS

hari ṛkṣāṇām gaṇa īśvare: for monkeys, for bears, hosts of, lord's | asmin bhūmau nipatite: on his, on earth, when fell | medinī: earth | naṣṭa candram vyoma iva: lost, moon, welkin, like | na vyarājata [vi a rājata]: not, forsooth, illuminated. |

TRANSLATION

On the fall of that lord of hosts of monkeys and bears onto earth, unilluminated is the earth like the welkin that has forsooth lost its moon. [4-17-3]

VERSE 4

भूमौ निपतितस्य अपि तस्य देहम् महात्मनः
न श्रीर् जहाति न प्राणा न तेजो न पराक्रमः

bhūmau nipatitasya api tasya deham mahātmanaḥ
na śrīr jahāti na prāṇā na tejo na parākramaḥ

SYNONYMS

bhūmau nipatitasya api: on earth, fallen, though | mahātmanaḥ tasya deham: of great-soul one, his, from body | śrīḥ na jahāti = brilliance, not, leaving: unfettering | prāṇā na: lives, neither | tejaḥ na: resplendence, neither | parākramaḥ na: bravery, neither. |

TRANSLATION

Though that great souled Vali fell onto earth, neither his brilliance, nor lives, nor resplendence, nor his bravery are unfettering from his body. [4-17-4]

VERSE 5

शक्र दत्ता वरा माला कान्चनी रत्न भूषिता
दधार हरि मुख्यस्य प्राणान् तेजः श्रियम् च सा

śakra dattā varā mālā kāncanī ratna bhūṣitā
dadhāra hari mukhyasya prāṇān tejaḥ śriyam ca sā

SYNONYMS

TRANSLATION

That superb and gem-studded golden pendent given by Indra sustained that monkey chief's lives, resplendence and brilliance. [4-17-5]

VERSE 6

स तया मालया वीरो हैमया हरियूथपः
संध्यानुगत पर्यन्तः पयोधर इव अभवत्

sa tayā mālayā vīro haimayā hariyūthapaḥ
saṃdhyānugata paryantaḥ payodhara iva abhavat

SYNONYMS

vīraḥ saḥ hari yūthapaḥ: brave one, he that Vali, monkeys, general of | haimayā tayā mālayā: golden one, by that [by wearing it,] pendant | sandhya anugata = colour of sunset, traced vith: smeared with | pari antaḥ: all, around edges | payaḥ dhara iva abhavat: water, bearing [black-cloud,] like, he became [appeared to be.] |

TRANSLATION

By still wearing that golden chest-pendant around his neck, that brave general of monkeys Vali appeared like a black-cloud smeared with the colour of golden sunset all around its edges. [4-17-6]

VERSE 7

तस्य माला च देहः च मर्मघाती च यः शरः
त्रिधा इव रचिता लक्ष्मीः पतितस्य अपि शोभते

tasya mālā ca dehaḥ ca marmaghātī ca yaḥ śaraḥ
tridhā iva racitā lakṣmīḥ patitasya api śobhate

SYNONYMS

patitasya api: fallen one, though | tasya mālā ca dehaḥ ca: his, chest-plate, also, body, also | marma ghātī yaḥ śaraḥ: crucial-organ [heart in chest,] striking, which, arrow is | tridhā racitā lakṣmīḥ iva: in three ways, written [crafted, devising,] splendour, as though | śobhate: effulgent. |

TRANSLATION

Even though Vali has fallen on ground his splendour is as though refulgent devising itself into three aspects, namely by his body, chest-pendant, and the arrow of Rama, which arrow is given to strike the crucial body parts alone, and which is still stuck in Vali's chest. [4-17-7]

VERSE 8

तत् अस्त्रम् तस्य वीरस्य स्वर्ग मार्ग प्रभावनम्
राम बाणासन क्षिप्तम् आवहत् परमाम् गतिम्

tat astram tasya vīrasya svarga mārga prabhāvanam
rāma bāṇāsana kṣiptam āvahat paramām gatim

SYNONYMS

svarga mārga prabhāvanam: to heaven, pathway, effectuating | rāma bāṇa āsana kṣiptam: Rama's, arrow's, seat [bowstring,] discharged from | tat astram: that, arrow | tasya vīrasya: for that, brave one Vali | paramām gatim ā vahat = ultimate, course: redemption, brought forth. |

TRANSLATION

That arrow which effectuates the pathway to heaven, now discharged from the bow of Rama has brought forth that redemption to brave Vali . [4-17-8]

VERSE 9

तम् तथा पतितम् संख्ये गत अर्चिषम् इव अनलम्
ययातिम् इव पुण्यान्ते देव लोकात् परिच्युतम्

tam tathā patitam saṃkhye gata arciṣam iva analam
yayātim iva puṇyānte deva lokāt paricyutam

SYNONYMS

TRANSLATION

Then on seeing him who has fallen in war, the one with golden pendant, enormously chested, mightily armed, face golden, eye greenish, but who is like a fire extinct of its flame; who is like Indra in unassailability and like Upendra in indomitability; and who like Yayaati who has fallen from heaven, as well like the sun who falls onto earth from solar orbit when Time-ender flings him at the end of era; such as he is, on seeing that son of Indra, who forsooth has fallen, Rama neared him followed by Lakshmana. [4-17-9, 10, 11, 12a]

PURPORT

Yayaati is the son of Nahusha, who was a king of repute. After a rigorous penance Yayaati attains heaven. But he starts his self-praise and goes on narrating his achievements. Indra tries to tell him that 'this is heaven, here there is no you-ness and I-ness...' but in vain. Later unable to contend with Yayaati's self-eulogy Indra pushes him back to mortal worlds. Vali is in the same predicament as he took pride in his own brawny strength but now battered by still mightier person.

VERSE 12

तम् तथा पतितम् वीरम् गत अर्चिष्मतम् इव अनलम्

tam tathā patitam vīram gata arciṣmatam iva analam

SYNONYMS

TRANSLATION

On seeing the brave Vali fallen like that, who by now is like fire with extinguished tongues of flames, and who is seeing droopily, those two valiant brothers, Rama and Lakshmana, neared him with due honour. [4-17-12b, 13]

VERSE 14

तम् दृष्ट्वा राघवम् वाली लक्ष्मणम् च महाबलम्
अब्रवीत् परुषम् वाक्यम् प्रश्रितम् धर्म संहितम्

tam dṛṣṭvā rāghavam vālī lakṣmaṇam ca mahābalam
abravīt paruṣam vākyam praśritam dharma saṃhitam

SYNONYMS

TRANSLATION

On seeing Rama and the great mighty Lakshmana as well, he who fell to ground flatly hurt by arrow, and whose energy and lives are trifling and vigour trivialised thereby, that Vali spoke these sarcastic words in his proper pride to Rama, who is taking pride in this conflict as a victor, which words at the same time have meaning, politeness, and self-righteousness. [4-17-14, 15]

VERSE 16

त्वम् नराधिपतेः पुत्रः प्रथितः प्रिय दर्शनः
पराङ्मुख वधम् कृत्वा को अत्र प्राप्तः त्वया
गुणः
यदहम् युद्ध सम्रब्धः त्वत् कृते निधनम् गतः

tvam narādhipateḥ putraḥ prathitaḥ priya darśanaḥ
parāṅmukha vadham kṛtvā ko atra prāptaḥ tvayā
guṇaḥ
yadaham yuddha samrabdhaḥ tvat kṛte nidhanam gataḥ

SYNONYMS

tvam nara adhipateḥ putraḥ: you are, people's, king's, son | prathitaḥ: renowned one | priya darśanaḥ: with pleasing looks | yuddha samrabdhaḥ: conflict, one who is in commotion of | aham: I | tvat kṛte = by you, done: owing to you | yat nidhanam gataḥ = vhic [kind of death, ignoble death,] demise, ī vent: I got death | parāṅmukha vadham kṛtvā: one facing away [from you,] killing him, on undertaking | atra: in this [matter] | kaḥ guṇaḥ tvayā prāptaḥ: what, merit, by you, achieved. |

TRANSLATION

"You are a renowned prince with pleasing looks.. but, which kind of death I am getting now, that too when I was in the commotion of conflict with another, alas, that ignoble death is owing to you, and what merit is achieved by you in this undertaking of yours to kill someone who is facing away from you... [4-17-16]

PURPORT

From hereon the sentences of Vali and also of Rama in next chapter are commented variously and voluminously. Apart from upholding Rama's deed as a rightful one, Vali's position is also kept up, by deducing meaning from these utterances and Vali is pictured as a dedicate to the Absolute. Maheshvara Tiirtha in his Ramayana tattva diipika gives many tones for these aspects, mainly as innuendo of praise, vyaaja ninda . In this verse itself Vali's expression is said to be like this: paraa~Nmukha vadham kR^itvaa = 'one who is faced way - not in battlefield, but in the battle field like life, say from morality and doing all unethical things, like exiling younger brother and captivating his wife... killing of such an antagonist is rightful of you...' For another compound kaH atra praaptaH tvayaa guNaH other mms use kaH nu praaptaH tvayaa guNaH in that nu has a special usage in Ramayana, as at 1-1-2 konvasmin saampratam loke etc. Here also, taking kaH nu guNaH it is said that 'verily invaluable merit is achieved by you and your godhood is established by absolving me. For me, getting killed at your hand is no less a merit, by which I am rid of all sins, and I am now going to heavens...' This is supported by scriptures raajatva shaashan paapasyatadaapnoti kilbiSam 'one who is rightfully punished by the king is rid of all sins'; and according to the saying as well: raaja bhidhR^ita daNDaastu kR^itvaa paapaani maanavaaH | nirmalaH svargam aayaanti santa sukR^ito yathaa and I will go to heavens without blemish'. For the last compound tvat kR^ite nidhanam gataH other mms use shareNa urasi taaditaH 'with arrow, on chest, struck...' establishing that Rama did not backstab Vali, but hit on chest as said at 4-16-35: vaali vakSasi paatitaH .

VERSE 17

कुलीनः सत्त्व संपन्नः तेजस्वी चरितव्रतः
रामः करुणवेदी च प्रजानाम् च हितेरतः

kulīnaḥ sattva saṃpannaḥ tejasvī caritavrataḥ
rāmaḥ karuṇavedī ca prajānām ca hiterataḥ

SYNONYMS

TRANSLATION

"Rama is high-born, they say, gifted with mightiness, resplendent, pursuer of vows, mindful of mercy, delighter in people's welfare, sympathetic, greatly enthusiastic and assertively committed in doing good deeds, knower of time-and-action, all these living-beings on earth are thus relating your renown, aren't they. [4-17-17, 18]

PURPORT

Explicitly it is Vali's harsh accusation of Rama, but implicitly it is a praise offered to Rama, since his arrow accords heavens to Vali. This is the same with the following two verses. vyaaja ninda innuendo of praise.

VERSE 19

दमः शमः क्षमा धर्मो धृति सत्यम् पराक्रमः
पर्थिवानाम् गुणा राजन् दण्डः च अपकारिषु

damaḥ śamaḥ kṣamā dharmo dhṛti satyam parākramaḥ
parthivānām guṇā rājan daṇḍaḥ ca apakāriṣu

SYNONYMS

TRANSLATION

"To be able to control senses and will, forgiveness, conscientiousness, resoluteness, truthfulness, and adventurousness, oh, king, are the aptitudes of a king, and even punishing the wrongdoers, too. [4-17-19]

VERSE 20

तान् गुणान् संप्रधार्य अहम् अग्र्यम् च अभिजनम् तव
तारया प्रतिषिद्धो अपि सुग्रीवेण समागतः

tān guṇān saṃpradhārya aham agryam ca abhijanam tava
tārayā pratiṣiddho api sugrīveṇa samāgataḥ

SYNONYMS

aham: I | tān guṇān: those, [kingly] characteristics [will be obtainable in you] | tava agryam abhijanam ca: of your, noble, dynasty, also [judging by your dynasty] | sampradhārya: concluding from [them] | tārayā pratiṣiddhaḥ api: by Tara, dissuaded, even though | sugrīveṇa samāgataḥ: with Sugreeva, confronted. |

TRANSLATION

"Concluding that those kingly characteristics will be obtainable in you, and even judging by the noble dynasty of yours, I have confronted Sugreeva though Tara dissuaded me. [4-17-20]

VERSE 21

न माम् अन्येन संरब्धम् प्रमत्तम् वेद्धुम् अर्हसि
इति मे बुद्धिर् उत्पन्ना बभूव अदर्शने तव

na mām anyena saṃrabdham pramattam veddhum arhasi
iti me buddhir utpannā babhūva adarśane tava

SYNONYMS

TRANSLATION

"When you have not appeared before me when I confronted Sugreeva my concept was, 'it will be inapt of Rama to hurt me while I am combating with another combatant, besides, when I will be unvigilant in that fight...' [4-17-21]

VERSE 22

न त्वाम् विनिहत आत्मानम् धर्म ध्वजम् अधार्मिकम्
जाने पाप समाचारम् तृणैः कूपम् इव आवृतम्

na tvām vinihata ātmānam dharma dhvajam adhārmikam
jāne pāpa samācāram tṛṇaiḥ kūpam iva āvṛtam

SYNONYMS

na jāne tvām: not, known, you | vinihatāatmānam [vi ni hata ātmānam] = completely, dovn, trodden, minded: one who killed one's own soul] | ] na jāne tvām: not, known, you] | dharma dhvajam a dhārmikam: virtue, flag-bearer, un, virtuous one | pāpa sam ācāram = of evil, conduct: devious | na jāne: not, known | tṛṇaiḥ āvṛtam kūpam iva: with straw, covered, water-well, like. |

TRANSLATION

"Not known that your soul is put to death, not known that you are the unrighteous flag bearer of righteousness, to me not known that you are insidious like straw covered well. [4-17-22]

PURPORT

In the verse the two words na, jaane 'not known to me' are used only once. While bringing it two more times for filling the ellipses, adhyaahaara , meaning is drawn to all three expressions as above i.e., 'Unknown are the three things... etc.' Vali is said to have admitted that Supreme Soul is not a struck-out entity or killable, and either sin or profanity is attachable to Him, as per the saying in Bhagavad Gita, kam ghaatayati hanti kam? 'who can stab the soul, who hurts it... na enam chindanti shasraaNi 'knife can cleave It not...' as at 2-21 and its successive verses. Here Vali has said that 'nobody knows, including me... that you are flag-bearer of virtue above individual souls, sins...'

VERSE 23

सताम् वेष धरम् पापम् प्रच्छन्नम् इव पावकम्
न अहम् त्वाम् अभिजानामि धर्म छद्माभि संवृतम्

satām veṣa dharam pāpam pracchannam iva pāvakam
na aham tvām abhijānāmi dharma chadmābhi saṃvṛtam

SYNONYMS

satām veṣa dharam: benign-soul's, outfit, wearing | pāpam: sinner | pracchannam pāvakam iva: [ash] covered, fire, like | dharma chadma abhi samvṛtam: probity, garb, explicitly mantled with | tvām aham na abhijānāmi: you, I, not, have known. |

TRANSLATION

"I have no knowledge that you are a sinner, one in the garb of a benign soul, and explicitly mantled under the garb of probity like ash covered fire. [4-17-23]

PURPORT

The word paapam is either sin or sinner. If it is said as sin, then it is attached to next compound then it is read as the admission of Vali in noticing Rama as Supreme Person, paapam pracChannam iva paavakam , 'as fire will burn the one who is covered with sin, you also will burn...' And there is no 'garb of dharma...' to you, for you are dharma itself. Thus Vali said to have noticed Supreme in Rama, as said at apahata paapmatvaadi guNa vishiSTa 'Supreme Person is one who is above the words like sins, merits' etc.

VERSE 24

विषये वा पुरे वा ते यदा पापम् करोमि अहम्
न च त्वाम् अवजाने अहं कस्मात् त्वम् हंसि अकिल्बिषम्

viṣaye vā pure vā te yadā pāpam karomi aham
na ca tvām avajāne ahaṃ kasmāt tvam haṃsi akilbiṣam

SYNONYMS

TRANSLATION

"I am non-guilty as I have not committed any misdeed either in your country or in your city, nor I have taunted you; I am a vanara subsisting on fruits and tubers and always moving in forests alone; such as I am, what made you to torture me when I was not combating with you en face, furthermore, when I was involved with another? [4-17-24, 25]

PURPORT

'You do not kill any guiltless beings, tvam api a+kilbiSam na himsi , but you are now killing me because there is some guilt in my deeds, of which I am well aware, but waited for you to come...' This is the subtext of Vali's retrospection.

VERSE 26

त्वम् नराधिपतेः पुत्रः प्रतीतः प्रियदर्शनः
लिन्गम् अपि अस्ति ते राजन् दृश्यते धर्म सम्हितम्

tvam narādhipateḥ putraḥ pratītaḥ priyadarśanaḥ
lingam api asti te rājan dṛśyate dharma samhitam

SYNONYMS

TRANSLATION

"You are renowned to be a prince with charming looks, oh, king, and indications agreeable to rectitude are also appearing on your body. [4-17-26]

VERSE 27

कः क्षत्रिय कुलेजातः श्रुतवान् नष्टसंशयः
धर्म लिंग प्रतिच्छन्नः क्रूरम् कर्म समाचरेत्

kaḥ kṣatriya kulejātaḥ śrutavān naṣṭasaṃśayaḥ
dharma liṃga praticchannaḥ krūram karma samācaret

SYNONYMS

kṣatriya kule jātaḥ: in Kshatriya, family, one born in | śrutavān: well-heard [one learned in Veda-s] | naṣṭa samśayaḥ: rid of, ambiguities [of right and wrong] | dharma linga praticchannaḥ: probity, air of, cloaked in | kaḥ: who [will anybody] | krūram karma samācaret: ruthless, deed [like this one, killing me,] executes. |

TRANSLATION

"Will anybody born in Kshatriya's family, a learned one in Veda-s, thereby who is rid of ambiguities with respect to right and wrong, and who is cloaked in an air of probity, execute such a ruthless deed like this? [4-17-27]

VERSE 28

राम राघव कुले जातो धर्मवान् इति विश्रुतः
अभव्यो भव्य रूपेण किम् अर्थम् परिधावसे

rāma rāghava kule jāto dharmavān iti viśrutaḥ
abhavyo bhavya rūpeṇa kim artham paridhāvase

SYNONYMS

TRANSLATION

"Though born in Raghava's dynasty and renowned as a moralist you are actually amoral, and for what purpose you run around with this moral aspect? [4-17-28]

PURPORT

'Oh, Rama, you took birth, not so, emerged as an incarnation in Raghava's dynasty, artham purposefully... abhavya san 'though cruel...' bhavya ruupeNa paridhaavasi, kim? you are moving about with a superficial aspect of a morally sagacious person, or what? No definitely. kruura karma samaacaret? or did you do a wrongdoing in killing me? Not so. If it is said that you are an incarnate on earth, there cannot be duality in your inner aspect or outer aspect. You cannot have a cruel heart with a charming face of a prince, when you alone are the protector of Universe. Equally, taking birth in Raghava-s lineage you cannot move about with a sagely appearance and go on killing beings like me. So, there shall be some purpose in killing me. artham kim 'what is that purpose...' This is Vali's self-assurance that Rama is the Supreme Being, but killed him with some purpose, and he would like to know that purpose. In this sequence, Vali assumes that Rama killed him in his search for Seetha, and thus Vali tells Rama 'if that is the only reason I would have brought Seetha in one day without any bloodshed…' The purpose for Vali's elimination is nothing but the elimination of Ravana.

VERSE 29

साम दानम् क्षमा धर्मः सत्यम् धृति पराक्रमौ
पार्थिवानाम् गुणा राजन् दण्डः च अपि अपकारिषु

sāma dānam kṣamā dharmaḥ satyam dhṛti parākramau
pārthivānām guṇā rājan daṇḍaḥ ca api apakāriṣu

SYNONYMS

rājan: oh, king | sāma dānam kṣamā dharmaḥ satyam: influencing, largesse, forbearance, probity | dhṛti parākramau: candour, conquering | apakāriṣu daṇḍaḥ api ca: wrong, doers, punishing, also, even | pārthivānām guṇā: king's, aptitudes. |

TRANSLATION

"Influencing, largesse, forbearance, probity, candour, and conquering are the attributes of the kings, oh, king, and even punishing the wrongdoers. [4-17-29]

PURPORT

'The first said political strategies saama, daana, bheda , may not work with me because I am not a coequal of yours in kingship, so the last one, daNda , 'punishing the wrongdoer,' is enough to eliminate me, for I must have committed wrongs.'

VERSE 30

वयम् वनचरा राम मृगा मूल फल अशनाः
एषा प्रकृतिर् अस्माकम् पुरुषः त्वम् नरेश्वरः

vayam vanacarā rāma mṛgā mūla phala aśanāḥ
eṣā prakṛtir asmākam puruṣaḥ tvam nareśvaraḥ

SYNONYMS

TRANSLATION

"We as animals live in forests while you are city dwellers, we live by eating fruits and tubers while you enjoy feasts and banquets, our nature is such to kill and get killed, thus you and me have no correlation. And you, even if you are a man and a prince for humans, you resorted to this animalistic way of killing me lying in the wait, thus your action is worse than that of an animal, if not subhuman or un-princely. [4-17-30]

PURPORT

The stress of Vali is on his animality. Being a man why killing a monkey unworthy in rituals or in diet, is his question. [cf. 38 and 39 verses of this chapter.] Are they just monkeys - is the subsequent question. If these Vanara-s were to be a just fruit-eating animals why Vali used to offer sandhya , time-oriented oblations to gods as stipulated in Veda-s, in an unusual way of swinging from one ocean to the other. And why Tara, who is said to be the knowers of Vedic hymns, as in previous chapter bid swastyayanam , bon voyage with Vedic hymns to Vali? This is because of the superiority of vanara race than animals. The other argument of Vali is like this: 'We are animals living in forests and unlike elephants, horses and the like, we are not even fit to render service to mankind, doing which those animals enjoy high grade foods than us, while we are destined to eat fruits and tubers. When there is no rapport between you humans and we monkeys, and then there can be no enmity between you and me, because enmity crops up only when there is a correlation. Apart from this, I am no equal of yours, but inferior and worthless vanara, and hence your killing me is only to give me salvation.' Maheshvara Tiirtha.

VERSE 31

भूमिर् हिरण्यम् रूपम् च निग्रहे कारणानि च
तत्र कः ते वने लोभो मदीयेषु फलेषु वा

bhūmir hiraṇyam rūpam ca nigrahe kāraṇāni ca
tatra kaḥ te vane lobho madīyeṣu phaleṣu vā

SYNONYMS

TRANSLATION

"Territory, gold, and silver will be the causes while counteracting somebody, in that case, by what you are decoyed into these forests of mine or in the fruits of mine. [4-17-31]

PURPORT

The statements of 'my forests... my fruits...' will be retorted by Rama in the next chapter.

VERSE 32

नयः च विनयः च उभौ निग्रह अनुग्रहौ अपि
राज वृत्तिर् असंकीर्णा न नृपाः काम वृत्तयः

nayaḥ ca vinayaḥ ca ubhau nigraha anugrahau api
rāja vṛttir asaṃkīrṇā na nṛpāḥ kāma vṛttayaḥ

SYNONYMS

nayaḥ ca vinayaḥ ca: in propriety, also, in compliance, also, | nigraha anugrahau: in punishment, in pardoning | ubhau api: both [in the pair,] even | a samkīrṇā: without, admixture | rāja vṛttiḥ: king's, craft | nṛpāḥ kāma vṛttayaḥ na: kings, volitionally, conduct themselves, they do not. |

TRANSLATION

"In the pairs of propriety and compliance, punishment and pardoning, no admixture is exercised in kingcraft, for the kings do not conduct themselves volitionally. [4-17-32]

PURPORT

Vali's statement is: 'Even the ordinary rulers on earth do not conduct themselves without adhering to their codes of conduct, then what is there to speak of you who is the Ruler of Universe. So, you must have imposed this punishment without mixing the pairs of opposites that results in my salvation...'

VERSE 33

त्वम् तु काम प्रधानः च कोपनः च अनवस्थितः
राज वृत्तेषु संकीर्णः शरासन परायणः

tvam tu kāma pradhānaḥ ca kopanaḥ ca anavasthitaḥ
rāja vṛtteṣu saṃkīrṇaḥ śarāsana parāyaṇaḥ

SYNONYMS

tvam tu: you, but | kāma pradhānaḥ ca: [achievement of your own] desire, is primary to you [self-interested] | kopanaḥ ca: wrathful one, also | an avasthitaḥ: inconstant, capricious | rāja vṛtteṣu samkīrṇaḥ = in king's, duties, concocting: contriver of kingcraft | śara āsana parāyaṇaḥ: arrow, seating [on the taut of bowstring,] engaged in, [shooting-happy archer.] |

TRANSLATION

"But, to you your self-interests are primary, and you are a wrathful, capricious, contriver of kingcraft, and an impetuous shooting-happy archer. [4-17-33]

VERSE 34

न ते अस्ति अपचितिः धर्मे न अर्थे बुद्धिर् अवस्थिता
इन्द्रियैः काम वृत्तः सन् कृष्यसे मनुजेश्वर

na te asti apacitiḥ dharme na arthe buddhir avasthitā
indriyaiḥ kāma vṛttaḥ san kṛṣyase manujeśvara

SYNONYMS

TRANSLATION

"Oh, king, you have no devotion to probity, nor your mind is firm about material gains, but as a free-willed one you are distracted by senses. [4-17-34]

PURPORT

"The 'Lord of People' is the Supreme Person incarnated himself as a king of humans as per the derivation of the word naaraayaNa , one who conducts humans to and fro from him. tvam 'you...' ; Here the tu is as in verse at 4-17-33, i.e., kim ardhaka, kim Are you? ; So, tvam kaama pradhaanaH 'you are the primary one to humans to aspire for. While all the created beings aspire one thing or the other, humans have many more wants. But above all these human wants, you are the primary-want to be desired or aspired for salvation.' avaapta samasta kaamanaH 'you do not have any aspiration or desire for yourself...' kopanaH ' in punishing the wrongdoers you are a wrathful one...' anavasthitaH 'unstable, ever-moving, dynamic in maintaining universe. ' raaja vR^ittaiH ca samkiirNaH is read otherwise as raaja vR^itteSu samkiirNaH 'concocted is your kingly orientation, for you wear cloths like a saint and yet handle weaponry, whereas in actuality there no garb for you.' The first compound in 4-17-34 is read as te dharme apacitiH na 'you have no sincerity in ordinary scripture-laid virtues...' and then it is said, 'scriptures and canons are for ordinary humans but you are above them... so you are beyond the ordinary canons that emerged for humans' kaama vR^itte san ' you are independent in your deeds or movements...' indriyaiH kR^iSyase, kim? 'are you drawn away by senses, or what? No. You cannot be drawn away by the horses called senses for you are the holder of their reins. So you are the jana iishvara Supreme Lord for the people, as king of people, or as the Supreme Person who took incarnation as Rama.

VERSE 35

हत्वा बाणेन काकुत्स्थ माम् इह अनपराधिनम्
किम् वक्ष्यसि सताम् मध्ये कर्म कृत्वा जुगुप्सितम्

hatvā bāṇena kākutstha mām iha anaparādhinam
kim vakṣyasi satām madhye karma kṛtvā jugupsitam

SYNONYMS

kākutstha: oh, Rama | an aparādhinam: un, offending one | mām iha bāṇena hatvā: me, now, by arrow, on killing | jugupsitam karma kṛtvā: detestable, deed, on doing | satām madhye kim vakṣyasi = gentlemen, amongst, vhat, you vill tell: how you are answerable. |

TRANSLATION

"How you are answerable to gentlemen, Rama, when you have done this detestable deed of killing an unoffending one like me with your arrow? [4-17-35]

PURPORT

Since this killing of Vali is an intricate act, some may point out that Rama is at fault in killing Vali. But Vali states here inversely that, "you may inform gentlemen who may point out that this act of yours in killing me is a wrongdoing... you may say them that 'I have killed a wrongdoer so I am not at fault...' " Vali has no need to say repeatedly that he is killed by the arrow of Rama, as he is not killed by a sword or cudgel. But, it is to be repeated necessarily to remind that the arrow came from an unknown destination.

VERSE 36

राजहा ब्रह्महा गोघ्नः चोरः प्राणिवधे रतः
नास्तिकः परिवेत्ता च सर्वे निरय गामिनः

rājahā brahmahā goghnaḥ coraḥ prāṇivadhe rataḥ
nāstikaḥ parivettā ca sarve niraya gāminaḥ

SYNONYMS

TRANSLATION

"A regicide, a Brahman-cide, a cow-slayer, a thief, an inveterate killer, an atheist, and an younger brother who marries before his elder, all of them will go to hell. [4-17-36]

VERSE 37

सूचकः च कदर्यः च मित्र्घ्नो गुरुतल्पगः
लोकं पापात्मानम् एते गच्छन्ते न अत्र संशयः

sūcakaḥ ca kadaryaḥ ca mitrghno gurutalpagaḥ
lokaṃ pāpātmānam ete gacchante na atra saṃśayaḥ

SYNONYMS

sūcakaḥ ca kadaryaḥ ca: slander-monger, also, skinflint | mitra ghnaḥ: friend, killer | guru talpa gaḥ: with teacher's, bed, enterer [ love-maker with teacher's wife] | ete: these | pāpa ātmānam lokam gacchante: of evil, souled ones, to worlds, they go | na atra samśayaḥ: not, there, doubt. |

TRANSLATION

"A slander-monger, skinflint, friend-killer and one who makes love with his teacher's wife, they all go to the worlds of evil-souls, no doubt about it. [4-17-37]

VERSE 38

अधार्यम् चर्म मे सद्भी रोमाणि अस्थि च वर्जितम्
अभक्ष्याणि च मांसानि त्वत् विधैः धर्मचारिभिः

adhāryam carma me sadbhī romāṇi asthi ca varjitam
abhakṣyāṇi ca māṃsāni tvat vidhaiḥ dharmacāribhiḥ

SYNONYMS

me carma a dhāryam: my, skin is, un, wearable | romāṇi asthi ca: hair, bones, too | sadbhī varjitam = by holy people, discarded: forbidden | tvat vidhaiḥ dharma cāribhiḥ = your, kind of, by virtue, pursuers: reputable people | māmsāni a bhakṣyāṇi ca: meat, un, eatable, also. |

TRANSLATION

"My skin is unwearable, holy people forbid my hair and bones, and uneatable is my meat for your kind of reputable people. [4-17-38]

PURPORT

Tiger's skin is used as carpet, its two canine teeth are used in golden necklaces, its other body parts are said to contain medicinal properties, and hence the numbers of tigers are dwindling, especially in India. Elephant's tusks are great decorative articles. Camel's bones are made into bangles and bracelets. Rhino's horn has religious use as well as a decorative article. Caamara, Himalayan-yak's hair is used for royal fanning instruments. Deerskin has its own place in high religious seats of saints and sages. Hence the poachers are making a fortune on this fauna. But the skin, bones, or hair of monkey, or to that matter of fact any item of a monkey is not of any use either in religious or in medicinal or for decorative purposes. Hence, they are not killed for food, game or poaching.

VERSE 39

पंच पंच नखा भक्ष्या ब्रह्म क्षत्रेण राघव
शल्यकः श्वाविधो गोधा शशः कूर्मः च पंचमः

paṃca paṃca nakhā bhakṣyā brahma kṣatreṇa rāghava
śalyakaḥ śvāvidho godhā śaśaḥ kūrmaḥ ca paṃcamaḥ

SYNONYMS

TRANSLATION

"Raghava, five kinds of five-nailed animals, viz., a kind of wild rodent, a kind of wild-boar, a kind of lizard, a hare and fifthly the turtle are edible for Brahmans and Kshatriya-s. [4-17-39]

VERSE 40

चर्म च अस्थि च मे राजन् न स्पृशन्ति मनीषिणः
अभक्ष्याणि च मांसानि सो अहम् पंच नखो हतः

carma ca asthi ca me rājan na spṛśanti manīṣiṇaḥ
abhakṣyāṇi ca māṃsāni so aham paṃca nakho hataḥ

SYNONYMS

TRANSLATION

"Sensible people will not touch my skin and bones, oh, king, nor meats from my body are to be eaten, such as I am, a five-nailed animal, I am killed. [4-17-40]

PURPORT

'There appears to be no reason as to why a five-nailed animal like me is to be killed, when there is no reason for political, religious, hunting, or food purposes. Then this act of yours shall have an ultimate purpose isn't it....'

VERSE 41

तारया वाक्यम् उक्तो अहम् सत्यम् सर्वज्ञया हितम्
तद् अतिक्रम्य मोहेन कालस्य वशम् आगतः

tārayā vākyam ukto aham satyam sarvajñayā hitam
tad atikramya mohena kālasya vaśam āgataḥ

SYNONYMS

sarvajñayā tārayā: by all-knowing, Tara | aham satyam hitam vākyam uktaḥ = ī am, truthful, favourable, vords, said: appraised | mohena: with delusion | tat: that advise | ati kramya = on over stepping: disregarding | kālasya vaśam āgataḥ: under Time's, control, I have gone in. |

TRANSLATION

"Though Tara appraised me with truthful and favourable words, I just disregarded her advise owing to my own delusion, and gone into the control of Time. [4-17-41]

PURPORT

Though dissuaded by Tara, kaalasya vasham aagataH, satyam ; I am bound to come here for my time is over and I am destined to die at the hands of the Supreme Being. Or, to say clearly iishvarasya vasham aagataH, satyam 'I have come under the control Supreme, truly...' where kaalaH , Time, is another name for Supreme Being; kaalo asmi loka kshaya kR^it pravaddhaH... kala

VERSE 42

त्वया नाथेन काकुत्स्थ न सनाथा वसुंधरा
प्रमदा शील संपूर्णा पति एव च विधर्मिणा

tvayā nāthena kākutstha na sanāthā vasuṃdharā
pramadā śīla saṃpūrṇā pati eva ca vidharmiṇā

SYNONYMS

kākutstha: oh, Rama | vasumdharā nāthena tvayā = earth, by husband, by you: you as her husband | śīla sampūrṇā pramadā = vith castity, endoved, lady: as with | vi dharmiṇā pati iva: without, rectitude, husband, as with | na sa nāthā: not, with spouse. |

TRANSLATION

"With you as her espouser the Earth is not with a correct spouse, as with any lady who is with full-fledged chastity, but with a husband who is without rectitude. [4-17-42]

PURPORT

The king is usually the lord of land. Vishnu is the husband of Earth, bhuu devi . Here Rama is both. Here Vali's contention is, 'unlike a husband without rectitude, you will safeguard the land truthfully as you have all the attributes of a lord of land and a good husband. duSTa nigrahatvaadi kalyaaNa guNa ruupeNa . So, you will protect Earth by eradicating evildoers on it... like me...'

VERSE 43

शठो नैकृतिकः क्षुद्रो मिथ्या प्रश्रित मानसः
कथम् दशरथेन त्वम् जातः पापो महात्मना

śaṭho naikṛtikaḥ kṣudro mithyā praśrita mānasaḥ
katham daśarathena tvam jātaḥ pāpo mahātmanā

SYNONYMS

śaṭhaḥ naikṛtikaḥ kṣudraḥ: artful, felonious, knavish | mithyā praśrita mānasaḥ = falsely, modest, at mind: subconsciously | pāpaḥ: evil-minded | katham: how | tvam mahātmanā daśarathena jātaḥ: you are, by great-souled, Dasharatha, given birth. |

TRANSLATION

"How are you borne to that great-souled Dasharatha when you are artful, felonious, knavish, disposed to a false modesty subconsciously, and an evildoer? [4-17-43]

PURPORT

'You are born to great-souled Dasharatha, yato mahaatmanaa dasharathena jaataH... katham shaThaH? 'being the son of such a great-soul Dasharatha, how can you be artful, felonious?

VERSE 44

छिन्न चारित्र्य कक्ष्येण सताम् धर्म अतिवर्तिना
त्यक्त धर्म अंकुशेन अहम् निहतो राम हस्तिना

chinna cāritrya kakṣyeṇa satām dharma ativartinā
tyakta dharma aṃkuśena aham nihato rāma hastinā

SYNONYMS

chinna cāritrya kakṣyeṇa: one who snapped, tradition's, girdle-cord | satām dharma ati vartinā = righteous people's, conventions, over, stepping: infringed | tyakta dharma ankuśena: discarded, virtue's, goad | rāma hastinā: by Rama, [named] elephant | aham nihataḥ: I am, killed. |

TRANSLATION

"I am killed by an elephant called Rama that snapped off its girdle-cord called tradition, that infringed the conventions of righteous people, and that discarded the goad called virtue. [4-17-44]

PURPORT

The girdle-cords, called vaari in Sanskrit foot-cords or girdle cords. The goads of rulebooks etc., are required to the humanly elephants that move in herds, break their cords of traditions, cultures and social values. The Supreme Being is not so, as said later by himself naiva tasya kR^te na artho in Bhagavad Gita at 3-18 and also at saMkarsaya ca kartaaa syaam 3-24. 'So getting eliminated from this mortality by no less than the Supreme Being is my fortune.'

VERSE 45

अशुभम् च अपि अयुक्तम् च सताम् च एव विगर्हितम्
वक्ष्यसे च ईदृशम् कृत्वा सद्भिः सह समागतः

aśubham ca api ayuktam ca satām ca eva vigarhitam
vakṣyase ca īdṛśam kṛtvā sadbhiḥ saha samāgataḥ

SYNONYMS

a śubham a yuktam ca: un, propitious, un, justified | satām ca eva vi garhitam: by righteous people, also, thus, condemned | īdṛśam kṛtvā = this sort of dīd: killing, on accomplishing | sadbhiḥ saha samāgataḥ: godly men, with, on meeting | [kim: what] | vakśyase: you can say. |

TRANSLATION

"On accomplishing this sort of unpropitious, unjustified killing, which is condemned by the righteous people, what can you say when you meet the godly men? [4-17-45]

PURPORT

Vali is saying in vyaaja ninda praise in innuendo. Taking the last word Vali is prompting Rama to say like this: samaagataH is cleaved as saH maagataH, maam gataH 'he, that Vali, Me, reached...' Vali attained salvation and reached Me. a+shubham ca a+yuktam ca api san, maam gataH 'Though Vali's actions are unpropitious, unjustified and condemnable by the righteous, but by Me eliminated he attained Me, the Supreme Being...' And this agrees with mR^ityuH sarva haraH ca aham Gita - 10-34 'I am the death, an all- exhausting-one.'

VERSE 46

उदासीनेषु यो अस्मासु विक्रमो अयम् प्रकाशितः
अपकारिषु ते राम न एवम् पश्यामि विक्रमम्

udāsīneṣu yo asmāsu vikramo ayam prakāśitaḥ
apakāriṣu te rāma na evam paśyāmi vikramam

SYNONYMS

rāma: oh, Rama | udāsīneṣu asmāsu: unprejudiced ones, in respect of us | yaḥ ayam vikramaḥ prakāśitaḥ: which, this kind of, valour, shown | evam vikramam: such a, valour | te apakāriṣu: in respect of your, evil doers [enemies like Ravana] | na paśyāmi: not, I see. |

TRANSLATION

"The valour that which is displayed on the unprejudiced few like us, oh, Rama, I do not see that sort of valour is shown by you in respect of your enemies. [4-17-46]

PURPORT

The word vikrama is triumphing, and treading as well. Taking the meaning of Rama's treading up to Vali it is said as below. apakaariSu 'perpetrating evil on your dedicates like Sugreeva, Hanuma et al' ; asmaasu 'on us, myself, Tara, and Angada' te your yaH 'those feet, that are impossible to be seen by Brahma and others; vi krama valour / treading; pradarshitaH udaasiinesu that are displayed, to great-souls and saints; na pashyaami hitherto I have not seen. You have shown mercy on us namely myself, Tara, Angada and other adherents of mine, though we have perpetrated evil in respect of your adherents like Sugreeva, Hanuma et al. You have shown mercy by way of your treading towards me on your divine feet, which feet will not be revealed even to Brahma, but at times you reveal them to sages and saints. I have seen them now. Had I seen these Divine Feet earlier, I would have suddenly fallen on them long back, like Sugreeva. But, I do not foresee advancement of the same feet towards the real wrongdoers, namely Ravana, Kumbhakarna and Indrajit, as yet.

VERSE 47

दृश्यमानः तु युध्येथा मया युधि नृपात्मज
अद्य वैवस्वतम् देवम् पश्येः त्वम् निहतो मया

dṛśyamānaḥ tu yudhyethā mayā yudhi nṛpātmaja
adya vaivasvatam devam paśyeḥ tvam nihato mayā

SYNONYMS

nṛpa ātmaja: oh, king's, son | yudhi dṛśyamānaḥ = in var, vhile you are being sīn: confronting me | mayā yudhyethā: with me, if you have combated | mayā nihataḥ: by me, killed | adya tvam vaivasvatam devam paśyeḥ: by now, you, Yama, god, would have seen. |

TRANSLATION

"Had you been in combat with me en face oh, prince, you would have been killed by me and by now you would have seen the death-god Yama. [4-17-47]

PURPORT

Rama might have cut a sorry face for he did not confront Vali vis-à-vis on field, but shot his arrow from afar. Vali says for this, 'it is impossible for others to confront me... but to you nothing is impossible... and you might have confronted me.' Here the word yadi is used in sense kim arthaka i.e., 'or what?' adya mayaa dR^ishyamaanaa san, yuddhyethaa api 'today even if you fight with me manifestly, that too before me... mayaa hataH san, vaivasvata devam pasheH, kim? 'by me killed though, do you see Yama, Death-god, or what? 'It is impossible for others to confront me in combat, and for you there is nothing called impossibility. Other way round, though you confront me in person can I fight you back? Can I kill an unkillable entity? Thinking that, though I am capable of killing you, and hopefully kill you, do you wish to see a lesser god like Yama in naraka the Hell. Improbable and impossible are all these suppositions, and thus this act of eliminating me cannot be called a killing, but 'according salvation' by you the Supreme, in person.'

VERSE 48

त्वया अदृश्येन तु रणे निहतो अहम् दुरासदः
प्रसुप्तः पन्नगेन इव नरः पाप वशम् गतः

tvayā adṛśyena tu raṇe nihato aham durāsadaḥ
prasuptaḥ pannagena iva naraḥ pāpa vaśam gataḥ

SYNONYMS

durāsadaḥ aham: unassailable one, that is what I am | raṇe a dṛśyena tvayā = in fight, un, sīn: invisible one, by you | pāpa [pāna] vaśam gataḥ: sin [drunkenness,] control, going into | prasuptaḥ naraḥ: well slept, man | pannagena iva: by a snake, like | nihataḥ: killed. |

TRANSLATION

"An unassailable one, such as I am, I am killed by you while you remained invisible on the field of fight, as with a sinner bitten by a snake while he is asleep. [4-17-48]

PURPORT

Vali is said to be lamenting to have lost his chance to confront Rama face to face in fight. The word paapavasham gato aham is read as paana vasham gato aham in other mms. Meaning that 'a drunken man bitten by snake' and this drunkenness is attributed to Vali and said as: 'In my own drunkenness of unassailable might, I could not see and confront you in fight, and had I been sober, though dead at your hands, I would have been victorious in going to heavens...' Secondly, it is not Rama that has not shown himself up, it is Vali who did not try to find where Rama is. Rama is aware of the boon given by Brahma to Vali aahuuya vaalinam brahmaa dadau varam anuttamam | pratiipavarti nobhuuyaat artha balam arindama || Summoning Vali, Brahma gave an unexcelling boon... any combatant confronting Vali will loose half of his strength to Vali... Knowing this through Sugreeva, and honouring Brahma's boon Rama did not come face to face with Vali. This is said at 4-16-27, and 4-16-31. The same is the situation when Hanuma is bound by Brahma missile in Sundara Kanda, where he obliges Brahma's decree.

VERSE 49

सुग्रीव प्रिय कामेन यद् अहम् निहतः त्वया
माम् एव यदि पूर्वम् त्वम् एतद् अर्थम् अचोदयः
मैथिलिम् अहम् एक आह्ना तव च आनीतवान् भवेः

sugrīva priya kāmena yad aham nihataḥ tvayā
mām eva yadi pūrvam tvam etad artham acodayaḥ
maithilim aham eka āhnā tava ca ānītavān bhaveḥ

SYNONYMS

sugrīva priya kāmena eva: Sugreeva, good, intending to do, only | tvayā aham: by you, I am | yat: for which purpose | nihataḥ: killed | tvam etat artham: you, for that, reason | pūrvam mām eva acodayaḥ yadi = earlier, me, only, śould have prayed, if: if you have assigned me alone, earlier | aham eka āhnā: I, in one, day | tava bhārya apahāriṇam: your, wife, abductor | durātmānām: evil-minded one | rākśasam rāvaṇam: demon, Ravana would have been | raṇe a nihatam: in fight, without, being killed | kaṇṭhe baddhvā: by neck, fastening | te pradadyām: to you, would have given | maithilim ca ānītavān bhaveḥ: Maithili, also, is brought, she would have been. |

TRANSLATION

"For which purpose I am killed, intending to do good to Sugreeva is incidental to it, you should have assigned me for that purpose in the first instance itself, and I would have brought that evil-minded demon Ravana, the abductor of your wife in one day, that too without killing him in any fight, but by fastening him by neck, and I would have presented Maithili to you. [3-17-49, 50]

PURPORT

Rama's approaching Vali for help is an impossible thing. Rama has come all along searching for Sugreeva and befriended him. Also given is the word to Sugreeva to kill Vali. Rama's going back on his own word can never happen. puts it as: abhaye vaaline datte pratij~na parihiiyate | raavaNasya sakhaa vaalii raavaNo api vrajettu maam | raavaNasya vadha abhaavaat avataara phalam na hi | If Vali is excused, promise given to Sugreeva fails. Ravana is Vali's friend and even Ravana may come running to Rama seeking refuge, and then leaving Ravana without killing, leaves no fruits of incarnation. Vali's logic is that Ravana alone is the evil minded one in abducting Seetha. How about his own action in incarcerating Ruma, Sugreeva's wife? If this is asked Vali might have replied to save his face, 'I am an animal and those adductions, seductions etc., do not work in our animal kingdom, and we enjoy what we want.' But it is not so with Veda practising Vanara-s. Hence this race is given the title of Vanara, neither animal, nor monkey, nor human.

VERSE 51

न्यस्ताम् सागर तोये वा पाताले वा अपि मैथिलीम्
आनयेयम् तव आदेशात् श्वेताम् अश्वतरीम् इव

nyastām sāgara toye vā pātāle vā api maithilīm
ānayeyam tava ādeśāt śvetām aśvatarīm iva

SYNONYMS

TRANSLATION

"I would have brought Maithili at your order even if she is lodged in oceanic waters or in nether worlds, as with the White Horse of Vedic lore. [4-17-51]

PURPORT

There is one Upanishad called shveta ashvatara Upanishad and when it was in the shape of white female horse, this horse was stolen by Madhu and Kaitabha demon-brothers and later retrieved by Hayagreeva, another aspect of Vishnu.

VERSE 52

युक्तम् यत् प्रप्नुयात् राज्यम् सुग्रीवः स्वर् गते मयि
अयुक्तम् यद् अधर्मेण त्वया अहम् निहतो रणे

yuktam yat prapnuyāt rājyam sugrīvaḥ svar gate mayi
ayuktam yad adharmeṇa tvayā aham nihato raṇe

SYNONYMS

mayi svar gate: me, heavens, on going | sugīvaḥ [rājyam] prāpnuyāt iti yat: Sugreeva, [kingdom,] will get, thus, that which [fact is] | yukata: is proper | aham raṇe tvayā: I am, in war, by you | a dharmeṇa nihata iti yat: un, righteously, killed, thus, that which | a yukatam: is improper. |

TRANSLATION

"The fact of Sugreeva's getting the kingdom after my going to heaven is proper, but the fact of your killing me in war, unrighteously, is improper. [4-17-52]

PURPORT

Why Vali banished Sugreeva from kingdom is being explained. a + dharmeNa ' un-righteously ...'; by the unjust deed of Sugreeva's closing the face of cave when I was fighting with Dundubhi, wishful of my death and thus; sugriivaH raajyam praapnuyaat iti yat tat a + yuktam ' Sugreeva's getting this kingdom unrighteously, is improper.' aham tvayaa raNe nihataH itaH param mayi svar gatena ata sugriivo raajyam raajyam praapnuyaat iti yat tat yukatam ' on my going to heavens his getting the kingdom is proper.' 'As long as I am alive Sugreeva can never get a chance to rule the kingdom, because he ascended throne improperly and unrighteously when I am alive in the cave. Because he closed the entrance of the cave, wishing me to die therein, when I was still fighting with Dundubhi, I had to banish him. Now that I am going to heaven at your mercy, his getting the throne of Kishkindha at your mercy, and as its one time regent, is proper.'

VERSE 53

कामम् एवम् विधम् लोकः कालेन विनियुज्यते
क्षमम् चेत् भवता प्राप्तम् उत्तरम् साधु चिंत्यताम्

kāmam evam vidham lokaḥ kālena viniyujyate
kṣamam cet bhavatā prāptam uttaram sādhu ciṃtyatām

SYNONYMS

TRANSLATION

"Admittedly the world is this way, and if possible a relevant reply may gently be thought ofabout your propriety in killing me..." So said Vali to Rama. [4-17-53]

PURPORT

For the above the latent meaning of Vali is: lokaH ' people, living beings...'; evam vidhaH cet ' like me sinners, if they become...'; kaamam kaalena viyujyate ' desirably by Time, Yama, people will be disposed'; bhavataa praaptam uttaram 'from you, received, reply - in the shape of killing me; uttamam ' the best'; kshamam ' proper one'; cintyataam 'you shall think that way only'; If people become sinners like me, Time, Yama disposes them off desirably, and the reply for my sins received from you in the shape of your arrow in my chest, is the best and a proper one too, so it shall be thought of, not otherwise."

VERSE 54

इति एवम् उक्त्वा परिशुष्क वक्त्रः
शर अभिघातात् व्यथितो महात्मा
समीक्ष्य रामम् रवि संनिकाशम्
तूष्णीम् बभौ वानर राज सूनुः

iti evam uktvā pariśuṣka vaktraḥ
śara abhighātāt vyathito mahātmā
samīkṣya rāmam ravi saṃnikāśam
tūṣṇīm babhau vānara rāja sūnuḥ

SYNONYMS

TRANSLATION

That great-souled son of a vanara king Vali, whom the arrow impaled and agonised, on keenly seeing Rama whose resplendence equals the brightness of the sun, said that much and remained silent when his mouth has dried up. [4-17-54]

PURPORT

Rama has not used any great or deadly arrow on Vali, but a third rated or lesser one is shot at, because Vali is still lingering with the same arrow in his chest. The same is said in Yuddha kanda, 67th chapter, 154 verse, where Valmiki himself is amazed to say that Kumbhakarna is not killable with that sort of arrow which pierced through seven great sala trees, and which has killed the greatest Vali. yaiH saayakaiH saala varaa nikR^ittaa, vaalii hato vaanara pu~NgavaH ca... and narrating thus the poet says that Vali is nothing when compared with Kumbhakarna and others in Lanka. 1 - paraa~Nmukha vadham kR^itvaa ko atra praaptaH tvayaa guNaH; 2 - daNDayaH ca api apakaariShu; 3 - na maam anye sa~Nrabdham pramattam veddum arhasi; 4 - viShaye vaa pure na apakaaromi;l 5 - hi~Nsya akilbiSham; 6 - phala muula ashina nityam; 7- bhuumiH hiraNyam ruupyam ca vigrahe kaaraNaani na; 8 - tvam tu kama pradhaanaH ca; 9 - hatvaa maam iha kim vakShyasi sataam madhye; 10 coraH praaNi vadhe rataH aadi niraya gaaminaH; 11 - adhaaryam carmam abhakShyaaNi ca maa~Nsaani; 12 pa~nca pa~nca nakaa a bhakShyaaH; 13 maithiliim aham ca aaniitavaan bhave; -- dharmaakuutam 1] By killing one who is facing away, what worth is achieved by you?; 2] You have not punished the wrongdoer; 3] Killed one who is combating with another and an unvigilant one; 4] In your country or city I did no misdeed; 5] Non-guilty being is hurt; 6] Fruits, tuber eating being is killed; 7] No dispute of land, gold or silver; 8] You primary aspiration is to kill without probing into good or bad; 9] How do you face criticism by scholars?; 10] Unnecessary killers are hell-goers; 11] Un-wearable is my skin uneatable is my flesh; 12] Five kinds of five-nailed animals are usable by humans; 13] I would have brought back Maithili in one day. For all these questions Rama answers in next chapter and speaks as to how justified is this elimination, to Vali and to all of us.

VERSE 55

इति वाल्मीकि रामायणे आदि काव्ये किष्किन्ध काण्डे सप्तदशः सर्गः

iti vālmīki rāmāyaṇe ādi kāvye kiṣkindha kāṇḍe saptadaśaḥ sargaḥ